Commentary on Genesis and Exodus, Book 2 · Chapter 44
CHAP. XLIV.
1. The Method or Argument.
FIrst in this chapter is declared the practice of Ioseph in laying theft to Benjamins charge. 1. The device by Ioseph vers. 1, 2. 2. The execution by his servant in accusing them, vers. 4. to 6. 3. Their defence and agreement for the punishment, vers 9, 10. 4. The deprehension of the pretended theft with Benjamin, vers. 11. to vers. 14.
Secondly, the conventing of them before Ioseph, with their submission, and Iosephs mitigation of the punishment, vers. 15. to vers. 18.
Thirdly, Iudah interposeth himselfe, and maketh intercession for Benjamin, where is set downe, 1. The narration both of their first speech had with Ioseph, vers. 18. to 24. then of their conference with their father, vers. 24. to 30. 2. Iudahs perswasion, 1. from the griefe that his father should be brought unto if Benjamin returned not, vers. 30, 31. 3. From his owne perswasion, who became surety for him. 4. By the oblation and tender of himselfe to remaine a servant in Benjamins place, vers. 33, 34.
2. The divers readings.
v. 5. In the which he useth to divine. H.S.G. the which he useth to consult with the Propheciers.H.G.r. B. which he carefully sought for. C. by the which he trieth. P. or by experience certainly learneth what manner of men ye are. T. heb. nachash, signifieth to divine, or play the Augre, and to trie by experience.
v. 15. Are ye ignorant that there is not a man like unto me in the skill of divining?H.G.r. H. doe yee not know that a man, such as I am, will divine? S. that such a man as I doe consult with Propheciers? B. that such a man as I can divine? G. that such a man as I will search it out? Carrie it out? P. or learne it out by experience: sic & heb. nachash, the same word that was used before.
v. 18. You are my Lord next after Pharaoh. H.S. you are a… Pharaoh. caet.H.S.c.
v. 21. And I will have care on him. S. that I may set mine eyes upon him. caet.
v. 28. And you said, a beast hath devoured him. H.S. and I said, he is surely torne in peeces. caet.H.S.c. T.r.
v. 30. His soule is deare unto him, as his owne soule. C. his life hangeth upon his life. B.G.S.H. his soule is tied or bound to his soule. T. heb.
v. 31. Bring the old age of their father with sorrow to hell. S. his gray haires with sorrow to hell.B.G.T.r. C.H. his gray head with … to the grave. B.G.T.P. heb. sheol, the grave.
3. The explanation of doubtfull questions.
QUEST. I. Of Iosephs divining in the cup, how it is to be taken.
Vers. 5. IN the which he doth divine and prophecie, vers. 15. Know you not that such a man as I am can divine and prophecie? First, some doe expound these words, as that Ioseph should be cleared from all blame. 1. Theodoret. qu. 104. in Genes. saith, that Ioseph doth not arrogate the skill of divining to himselfe, but saith, that such a man as he is could divine, as the Septuag. read: for it was no rare thing in Egypt for great men to use divination: but Iosephs steward, vers. 5. speaketh of his masters skill and use in divining. 2. Augustine excuseth this fact of Ioseph, Quia magnum aliquid isto ludo significatur, because there was some mystery in it, qu. 145. in Gen. but if this thing had beene evill in it selfe, a mysticall signification cannot make it good. 3. Others say, that the word divining is here taken generally for any kinde of prediction, and so Ioseph indeed had a gift of divining and knowing secrets, Thom. Aquin. Perer. But it is evident in the fifth verse, where Iosephs steward attributeth to his master the skill of divining in his cup, that he speaketh of such a kinde of divining as was used among the Egyptians▪ for it is like that the servant added not that of his owne, as Pererius thinketh, but that he spake as he was instructed. 4. Others answer, that Ioseph here affirmeth nothing of himselfe,Divers opinions of them which justifie this fact of Iosephs examined. but onelyonly asketh a question by way of interrogation, Know ye not? But vers. 5. the steward doth directly so affirme of his master. 5. Some make this to be the meaning, that Ioseph by the losse of the cup wherein he did drinke, did conjecture that some evill was toward himselfe, ex Vatablo: but the contrary is evident by Iosephs speech, vers. 15. What act is this that yee have done? that he by divining found out their fault, and was not a Prophet against himselfe. 6. Some Hebrewes whom Iunius followeth, doe thus reade, by the which cup, hee now findeth by experience what manner of men ye are: and so the word nachash is taken for an experimentall knowledge, Gen. 30.27. where Laban saith, I have perceived or found by experience, that God hath blessed me for thy sake. But this interpretation I cannot wholly approve for these reasons: 1. Because divers words must be supplied not in the text to make the sense perfect, as quales sitis, what manner of men yee are. 2. Because as yet having not found the cup, hee had no such experience of them. 3. The steward giveth two reasons whereby he doth aggravate their offence in taking away the cup, because his master did drinke in it, and did divine by it: and so the whole verse hangeth together▪ but in the other sense there is no coherence with the rest. 4. Although this word be so taken some where else, it followeth not it should be so here.
Secondly, as these former doe altogether discharge Ioseph, so some doe charge him too farre.Ioseph not to be charged here with agrievous sinne. 1. The Hebrewes thinke that Ioseph indeed by this cup did know every mans age and nativity: but it was farre from worthy Ioseph to pollute himselfe with those grosse superstitions of Egypt. 2. Some read thus, Know ye not that such an one as I am doe consult with Propheciers or Augers? Paul Burgens. But as it is a fault to professe such divining, so is it also no lesse fault to consult with such. 3. Some think that Ioseph did in hac simulatione gravi…er peccare, grievously sinne in this dissimulation, and did impiously profane the gift of the spirit, in professing himselfe a Magitian in stead of Gods Prophet, Calvin. But in mine opinion this is too hard a censure: for whatsoever Ioseph here spake or professed, he did it not seriously, or as he would be taken and counted, but in respect of the vulgar opinion erroniously conceived of him.Iosephs fault how it may bee extenuated though not justified.
Thirdly, therefore I thinke the meane way betweene both to be safest, that as I exempt Ioseph from such grievous sinne, so I free him not from some infirmity and oversight in this action. 1. Yet with Tostatus I thinke not, that Ioseph, voluit se vere augurem haberi à fratribus, would have his brethren indeed take him to be a diviner: for seeing he presently purposed to discover himselfe, hee would not his brethren should have such a prejudicate opinion of him. 2. Neither sufficeth it to say with Augustine, Quod non serio, sed joc… dictum est; that this was alleaged in jest, not in earnest: for this is no excuse for him that doth evill, to say, Am I not in sport? Prov. 29.19. 3. Therefore this is the best excuse for Ioseph, that he did all this, not with a purpose to hurt his brethren, but onelyonly to sift them, and know their affection toward Benjamin, and to take occasion to detaine him longer: as also he useth this allegation of his skill in divining, neither as out of his owne judgement, who abhorred such vanities, neither because he would be so counted, but according to that opinion which the Egyptians had of him, who tooke him to be a Magician after the manner of Egypt, Mercer.
QUEST. II. Why the searcher taketh no exception to the money found in their sacks mouth, but onelyonly to the cup.
Vers. 12. ANd he searched, and the cup was found in Benjamins sacke, &c. 1. He cunningly searcheth all their sacks, though he knew well enough where to finde the cup, that it might bee done without suspition, Muscul. 2. Whereas the money was in every one of their sacks mouth, which hee that searched found no fault with, but onelyonly for the cup, it was not for that (as Ramban thinketh) the money was put there with their privity, for the cup was conveyed into Benjamins sacke, together with the money. 3. But he passeth over the money with silence, because he had told them before, Genes. 43.23. that God gave them their treasure: and so he might say now againe, Muscul. and if he had taken exception to the money, they should all have beene stayed, whereas Iosephs purpose onelyonly was to have Benjamin apprehended, for the triall of his brethrens affection toward him, Mercer.
QUEST. III. Why Iudah speaketh for the rest.
Vers. 16. THen said Iudah, &c. the Lord hath found out the iniquity, &c. 1. Iudah speaketh first and for the rest, not because he had now the principality above his brethren, as Calvin, for that yet was not declared: but because he was surety to Iacob for Benjamins returne, and so this matter concerned him most,What iniquity they meane that God had found out. Mercer. 2. And this iniquity which God found out, is not to be referred with Vatablus to this present accusation of theft, whereof they were not guiltie, but to their former trespasse committed toward Ioseph, as they before confessed that trouble was befallen them for that cause, Genes. 42.21. Iunius, Mercer.
QUEST. IV. Why Iudah saith to Ioseph, thou art a… Pharaoh.
Vers. 18. THou art even as Pharaoh. 1. Iudah maketh mention of his great authority, both to shew the reason of his former speech, Let not thy wrath be kindled against thy servant: he had reason to feare his displeasure being so great a person, Iunius: as also to shew that he was not ignorant of his greatnesse, and therefore pressed to speake unto him, not of any rude boldnesse, but of necessity, Calvin. Likewise he doth by this meanes insinuate himselfe: for great persons love to heare of their honour and authority, Mercer. 2. And now beginneth more lively to take effect that propheticall dreame of Ioseph, that his brethren should bow downe to him as their King: for so they objected to Ioseph, Shalt thou reigne, or bee a King over us? Gen. 37.8. Muscul.
QUEST. V. How some things are omitted by Moses, afterward expressed.
Vers. 19. HAve ye a father, or a brother? 1. This question asked by Ioseph, is not set downe by Moses before in the story, Gen. 42. in their first examination: yet there is no doubt but that Ioseph so inquired of them, for Iudah would not tell an untruth in his presence, but Moses supplieth that here which was omitted before. 2. Benjamin is called a little lad or youth, jeled cathan, in respect of the rest: for otherwise he was now supposed to be thirtie yeares of age,Benjamin why called a little lad at thirty yeares. having ten children which went downe with him into Egypt, Gen. 47. some thinke he was but 24. or 25. yeares old: but that number of children will give him to be elder, Mercer.
QUEST. VI. Why Benjamin could not depart farre from his father.
Vers. 22. THe childe cannot depart from his father. 1. This is neither a doubtfull speech whether to bee referred to Iacob or Benjamin, as Aben Ezra: as hee noteth that to bee of the same kinde, Ruth 4.8. He drew off his shooe: whether it be understood of the buyer or seller. 2. Neither is it meant of Benjamin, that he could not depart from his father without danger to himselfe, as Ramban, 3. But it is spoken in respect of Iacob, whose love was such to Benjamin, that he could not endure that he should goe from him: and therefore Iudah saith, that Iacobs life depended of his life, vers. 30.
4. Places of Doctrine.
1. Doct. Nothing is hid from Gods sight.
Vers. 16. THe Lord hath found out our wickednesse, &c. God then seeth all things; he knoweth what is done in secret: neither the darknesse of the night, neither the secrecie of the place can hide from his sight and knowledge: so the Apostle saith, All things are naked and open in his eyes, with whom we have to doe, Heb. 4.13.
2. Doct. Servitude and want of liberty the punishment of theft.
Vers. 16. BEhold we are servants to my Lord, both we, and he with whom the cup is found. They judge themselves worthy of servitude and bondage, because of this supposed theft of the cup: It is therefore a just punishment that they which doe steale away the goods of others, should lose the liberty and free use of their owne, Muscul. Answerable hereunto is that law which was afterward made by Moses; that if the theefe had not wherewithall to make restitution, hee should be sold for his theft, Exod. 22.4.
5. Places of Confutation.
1. Confut. Against the vulgar Latine translation.
Vers. 28. ANd I said, of a surety he is torne in peeces. But the vulgar Latine translation readeth, and ye… said: whereas the truth is, that Iosephs brethren did not so say to their father, but onelyonly shewed him Iacobs coat embrued with bloud: but Iacob upon the sight thereof so gathered and said, Ioseph surely is torne in peeces, Gen. 37.33.
2. Confut. Against Bellarmine that taketh faith for a vow.
Vers. 32. THe Latine translation readeth, Ego hunc in fidem meam recepi, I gave my faith, or became surety for him: from this place Bellarmine would justifie his exposition of that place,Bellar. lib. …. d… Monach. cap. 24. 1 Tim. 5.12. Having damnation, because they have broken the first faith: which he would have understood of the vow of continencie: as in this place Iudah by his faith meaneth the solemne promise made to his father; But Bellarmine falleth in this collection, for in the originall there is no word that signifieth faith: the word here used is guarabh, which is to be surety, or undertake for another.
6. Places of Morall use.
1. Morall. To use honour and wealth moderately.
Vers. 2. PVt my silver cup, &c. Ioseph might have used cups of gold and precious stone if hee would▪ his honour, riches, and abundance was so great: but he contenteth himselfe to drinke in silver, and carrieth himselfe moderately in his great honour, Calvin. whereby men are taught in the middest of their prosperity to be humble, and not to be proud of their riches: as it is in the Psalme, If riches increase, set not your heart upon them, Psal. 62.10.
2. Morall. That we should looke unto God in all our affliction.
Vers. 16. GOd hath found out the wickednesse▪ &c. Those men doe wisely acknowledge God to be the authour of their trouble and affliction, and their sinne to have justly procured it. Vatablus. So should we in all our tribulation looke unto God, and turne to him that smiteth us, as David said concerning Shemei that railed upon him, The Lord hath bidden him to doe it. 2 Sam. 16.11.
3. Morall. Of the childrens duty and reverent regard of their parents.
Vers. 33. LEt me thy servant bide for the childe. Iudah chuseth rather to become a bond-servant in Benjamins place, than to returne home to see his fathers griefe and miserie▪ wherein appeareth his dutifull love toward his father, who preferreth his safety before his owne liberty, Mercer. wherein he did indeed honour his father according to Gods commandement.